us thankfully acknowledge both spiritual and temporal Mercies to proceed from him as the Apostle speaks Eph. 5.20 Giving thanks alwayes for all things unto God and the Father in the Name of our Lord Jesus Christ 1 Thes 5.18 In every thing give thanks for this is the Will of God in Christ Jesus concerning you Adam had he continued in Paradise should have sung praise unto God And the Saints now in Heaven as so many blessed Quiristers are continually chanting forth Divine Anthems of praise Rev. 4.10 11. And Dr. Sibs saith They that begin not Heaven upon Earth shall never go to Heaven when taken from the Earth Let us then bear a part here in singing praises to God which is a pleasant and comely duty Psal 147.1 if we would hereafter have admittance into the Coelestial Quire to sing forth perpetual Hallelujahs Future happiness is called Glorification John 13.32 And he that gives not glory unto God here shall not hereafter be glorified by God Let us then be much in thanksgiving for as God saith Psal 50.23 Whoso offereth praise glorifieth me and to him that ordereth his conversaition aright will I shew the Salvation of God 10. And lastly to name no more There was in Christ Heavenly-mindedness He lived on Earth as if he had been still in Heaven The gaudy vanities of this World were too pittiful a lure for him to be taken with So Heavenly-minded he was that he extracted many spiritual contemplations instructions from all sorts of earthly objects occasions that were before him Upon the sight of Jacob's Well he preacheth to the Woman of Samaria concerning the Living-Water John 4.10 By which Theophilact understands as we are told 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of the Holy Spirit which refresheth the weary Soul even to life eternal vers 14. So when he had wrought the Miracle in feeding five thousand with five Loaves and two Fishes he teacheth them that sought after him that they should not labour for that Meat that perisheth but for that Meat which endureth to everlasting life John 6.27 And after tells them He was the Bread of Life vers 32.33 so John 15.1 passing through or by some Vineyard he tells them That he was the True Vine and his Father the Husband-man It was Christ's usual manner upon the sight of things temporal to raise Spiritual and Heavenly Meditations Let us play the Divine Chymists and extract Spiritual Instructions and Heavenly Meditations from Worldly Occurrences The Moralist could say Senec. Praefat. in Natural Quest Quà m contempta res est homo si non supra humana se exercuerit What a dung-hill wretch is Man if he mind only earthly things The Apostle tells you The end of such is destruction Nos ut Coelorum cives nos-met gerimus Beza Phil. 3.19 but saith he vers 20. Our conversation is in Heaven Christians are ad majora nati born to look after greater things than the World affords Let us then as we are commanded Col. 3.2 set our affections upon or according to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. let us savour and mind the things that are above and not the things upon earth Let not the Heaven-born Soul be imprisoned in an earthly body See Dr. Boreman's Serm. on Phil. 3.20 or be chained in Fetters of earthly cares but let it be dilated in its ardent desires after Heaven and Heavenly Objects These and the like vertues which appeared in the Life of Christ must appear in our lives and conversations else we cannot be saved 1 John 2.6 He that saith he abides in him ought himself also so to walk even as he walked Christ was full of Grace John 1.14 and true Christians that are in Christ not only in regard of outward profession but likewise in respect of saving union they partake of his fulness vers 16. All God's Elect are conformed to the Image of his Son Rom. 8.29 1 Cor. 11.1 The Oyl poured on Aaron's Head ran down upon his Beard and went down to the Skirts of his Garments Psal 133.2 by which was signified That the very same Oyl of Grace that was poured on the Head Christ Jesus is thence derived unto all even the meanest of his Members As Jacob was blessed by his Father Isaac in the goodly Raiment of his Elder Brother Gen. 27.15 27 compared So must we have on the Spiritual Garment of Christ's Vertues who is our Elder Brother if we expect the Blessing of our Heavenly Father These and the like Vertues are called Glory because they undoubtedly lead to Glory 2 Cor. 3.18 View then Christ's Image in the Glass of the Gospel and labour to be transformed into that Image Put on therefore as the Elect of God Holy and Beloved bowels of mercy kindness humbleness of mind long-suffering forbearing one another and forgiving one another c. Col. 3.12 13. And as St. Peter speaks 2 Pet. 1.5 6 7 10 compared Giving all diligence add to your Faith Vertue and to Vertue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godliness and to Godliness Brotherly-kindness and to Brotherly-kindness Charity for if ye do these things ye shall never fall And thus much for the fifth Direction 6. And lastly Preparation for Death consists in Believing 6th last Direction Fidendo This though◠mentioned last is not the least but chief Direction see John 3.14 15 16 18 36. To this Paul directed the trembling Jaylor Acts 16.31 Believe on the Lord Jesus Christ and thou shalt be saved Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins Christ is the Lord our Righteousness Jer. 23.6 He is the Way the Truth and the Life as he tells Thomas John 14.6 He is the true way to Eternal Life Qui aliter vadit cadit He that thinks to go to Heaven any other way will fall short of it For there is none other Name given among men whereby we must be saved Acts 4.12 See for farther proof of this Gal. 2.20 3.11 1 Pet. 1.5 9. 1 John 5.13 Those Worthies mentioned Heb. 11. died in the Faith St. Paul would not be found at the Day of Judgment in the most righteous Work that ever he did Phil. 3.8 9. Nay Bellarmine himself after a long Discourse concerning the merit of Works he overturns all in his last conclusion Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimum est fiduciam totam insolâ Dei misericordiâ reponere He thought it the safest way to put his whole trust in the mercy of God alone Works must needs be a Sandy Foundation to build hopes of Eternal Life upon For our best Works are imperfect they flow from a foul Fountain for there is no mind so illuminated but there is some darkness in it See Bp. Andrew's Serm. on Jer. 23.6 no Heart so sanctified but there is some uncleanness in it and
sooner let out of the prison of the body but is brought to Heaven the Presence-Chamber of God who is the King of Kings and Lord of Lords where we shall see him as he is so saith St. John 1 Joh. 3.2 And St. Paul tells us 1 Cor. 13.12 We shall see him face to face and know◠him even as we are known 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as * Mr. Abr. Wright's Serm. on Luk. 16.9 one observes is Nota similitudinis non aequalitatis As God knows me so shall I know God but I shall not know God so as God knows me It is not quantum but sicut not as much but as truly as the Fire doth as truly shine as the Sun shines though it shine not out so far nor to so many purposes Believers at death know God perfectly though not comprehensively for as †Mr. Frost at the end of his Serm on Acts 17.23 another Divine saith well God is infinitae Veritatis Cognoscibilitatis as well as Entitatis and so must either lay aside his Infinity and cease to be God or elevate us above the condition of finite creatures before we can be capable of any comprehensive vision which supposeth an equal commensuration between the object and the faculty but we shall know God so fully see Christ so face to face as that we shall be perfectly happy The Wisemen rejoyced to see the Star that directed to Christ Mat. 2.10 What exceeding Joy will it then be to see the Sun of Righteousness for so Christ is called Mal. 4.2 Old Simeon upon the sight of Christ in the flesh got him into his arms and desired to die Luke 2.28 29. We reade of some John 12.21 that came to Philip and said Sir we would see Jesus And to see Christ in the flesh was one of the three things St. Austin much desired And we read John 20.20 The Disciples were glad when they saw the Lord. It was matter of joy to them to see Christ after he was risen from the dead Now if it was so joyfull a sight to see Christ in the flesh and to see him after he was risen before his Ascension What a joyful sight will it be to see Christ in Glory sitting at his Father's right-hand If the enjoyment of God's Spirit in the Ordinances be so sweet to a Child of God that one dayes communion with God there is better than a thousand Psal 84.10 what will it be to enjoy the immediate Presence of God for ever here the Soul 's Beloved shews himself as it were through the Lattice Cant. 2.9 for clear visions of God are too glorious for this state but hereafter he will shew sorth himself in his full glory To end this Moses prayed Lord shew me thy Glory Exod. 33.18 To whom God answered v. 20. Thou canst not see my face for there shall no man see me and live Whereupon St. Austin meditating cryed out Moriar Domine ut te videam Lord let me die that I may see thee So that you see Death brings a Believer to a sight of him 2. Death brings a Believer to the society of glorified Saints and Angels Heb. 12.22 23. When godly Friends depart they go to better company from Church-militant to Church-triumphant We find Gen. 15.15 compared with Gen. 25.8 Abraham was gathered to godly Fathers Adam Seth Enoch Noah c. that went before him So it is said Isa 57.1 The Righteous perisheth and no man layeth it to heart and merciful men are taken away none considering that the Righteous is taken away from the evil to come The righteous man's perishing is but a taking away Or according to the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Collecti a gathering to their Fathers and godly Friends Many shall come saith Christ from the East and from the West yea and from the North and South from all the quarters of the World Luke 13.28 29. and shall sit down with Abraham Isaac and Jacob in the Kingdome of Heaven Mat. 8.11 I have read how Cato comforted himself in his old age with this consideration that he should depart from the rude multitude and go to the company of blessed Souls O praeclarum diem cum ad illud animorum concilium coetumque proficiscar cum ex hâc turbâ colluvione discedam And Socrates dying rejoyced to go to the place where he should see Homer Hesiod and other Worthies who lived in the Age before him Sure it will be very comfortable to Believers to see Abraham Isaac and Jacob Job David St. Paul St. Austin St. Jerom and innumerable others in the Kingdom of Heaven where joyntly with the blessed Angels as so many Quiristers they sing continually divine Anthems of praise Rev. 4.8 10 11. 19.4 5. David counted the Godly The only Excellent in whom was all his delight Psal 16.3 If it be so delightful to be in company with them here where the best of their actions are mingled with many imperfections Oh! how delightful will it be to be in their company in Heaven where they serve God perfectly without sinning day and night in his Temple Rev. 7.15 We find Luke 16 2◠how that Lazarus departed is carried by the Angels into Abrahams bosom and then v. 25. It is said he is comforted And no wonder for if to be with glorified Saints and blessed Angels be not a comfort I pray you tell me what is 3dly and lastly Death brings a Believer to joy unspeakable We read Heb. 12.2 Christ for the joy that was set before him endured the Cross And Saints are said Rev. 7.9 13. To be cloathed in white Robes Now white as it is an Emblem of purity so likewise of joy And this heavenly joy is so great Dr. Stuarts Cathol Divinity pag. 249 250. that we cannot express it St. Austine said of Jerome Quae Hieronymus nescivit nullus hominum unquam scivit that which Jerome knew not no man ever knew And St. Cyril said also to St. Austin in magnifying St. Jerome That when a Catholick Priest disputed with an Heretick and cited a passage of St. Jerome and the Heretick said Jerome lyed instantly he was struck dumb Yet of the joy of Heaven this learned St. Jerome would adventure to say nothing no not when he was divested of his mortal Body for as soon as he dyed at Bethleem he came instantly to Hippo St. Austins Bishoprick and though he told him Hieronymi anima sum I am the soul of that Jerome to whom thou art now writing o◠the joys and glory of Heaven Mr. Abr. Wright's Serm. on Luk. 16.9 yet he said no more then this Quid quaeris brevi immittere vasculo totum mare Why goest thou about to pour the whole Sea into a Thimble this is easier than to comprehend the joy and glory of Heaven in this Life If all sublunary delights were put together yet were they but as a Candle to the Sun or Drop to the main Ocean if compared with Heavenly joyes And
12.9 10. He is cast out Ejectione firmâ and shall never re-enter He sets not his ugly Paw upon the pavement of Heaven The tempter enters not into this Paradise for Rev. 21.27 There shall in no wise enter into it any thing that defileth 3. From Spiritual desertions The Church like the Moon hath her spots and therefore sometimes her Eclipses so long as she wanders in this Planetary world See Isa 50.10 The Prophet there intimates unto us that A Child of God may walk in darkness and see no light So it was with David Psal 22.1 with Asaph Psal 77.7 8 9. with Heman Psal 88. with Ethan Ps 89.46 So it was with Jonah Jon. 2.2 4. Nay it was thus with Christ himself Mat. 27.46 And thus to want the sense of Gods favour must needs be troublesom Psal 30.7 Thou didst hide thy face and I was troubled So Psal 104.29 So Cant. 5.6 My beloved had withdrawn himself and was gone saith the Spouse and then it follows my soul failed Egressa est anima mea She was as it were without her soul whilst without the sence of Gods favour But Death frees Believers from such desertions They shall be for ever with the Lord 1 Thes 4.17 There shall be no more suspensions of the light of God's countenance no more eclipses of his savour never cloud more shall interpose betwixt Heaven and their souls but the Sun of Righteousness shall shine upon them with perpendicular rayes of comfort to all eternity 4. From evil Company It is a sad affliction to live amongst the Wicked Psal 84.10 so Psal 120.5 Wo is me saith David that I sojourn in Mesech that I dwell in the tents of Kedar And Isaiah sadly complains Isa 6.5 Wo is me for I am undone because I am a man of unclean lips and I dwell in the midst of a people of unclean lips Sad indeed it is to live amongst them for their wicked manner of living is an heart-break to the Righteous Psal 119.136 Rivers of tears run down mine eyes because they keep not thy Law And St. Paul could not speak of their sins without tears in his eyes Phil. 3.18 And before this Lot was vexed with the filthy conversation of the Sodomites 2 Pet. 2.7 8. See Mr. Leigh's Crit. Sac. in vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat oppressus fatigatus graviter afflictus We translate it vexed but according to Orig. He was laboured against He laboured under it as under a burden he was even tired out under their wicked courses Besides the Wicked load the Righteous amongst whom they live with calumnies raylings revilings scoffs jears taunts c. if they run not with them to the same excess of riot see 1 Pet. 4.4 like the troubled Seas they 'l cast forth mire and dirt upon them Isa 57.20 Thus the old world dealt with Noah that Preacher of Righteousness 2 Pet. 2.5 So David was abused for his goodness Psal 69.12 he tells us he was spoken against he was the Drunkards song and v. 19. Lord saith he thou hast known my reproach and my shame and my dishonour mine adversaries are all before thee See the complaint of the Church Psal 44.14 so 79.4 We are become a reproach to our neighbours a scorn and derision to them that are round about us No wonder it is thus with the servant when it was so with the Lord and Master Christ himself was set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as old Simeon said Luke 2.34 He was set for a sign that shall be spoken against To end this The Righteous are the mark at which wicked men shoot their Arrows even bitter words but Death takes them out of their company and from the reach of their malice See Job 3.17 There the wicked speaking of the Grave cease from troubling and there the weary be at rest 5. From bodily Aches and Diseases The body here is the receptacle of innumerable distempers St. Austin tells us de ipso corpore tot exstant morborum mala De Civit. Dei lib. 22. c. 22. ut nec libris medicorum cuncta comprehensa No Book that ever Physicians wrote contains a perfect Narrative of all distempers Many distempers daily arise unknown to our fore-fathers One alas lies languishing through a Consumption another's tortured with the Stone another with the Gout another burnt with a Feaver another complains under Head-ach Tooth-ach c. some lie under one distemper some under another So that as one alludes to the speech of our Saviour Luke 17.37 Where the body is there sicknesses and sores as so many Eagles are preying upon it And some by reason of these distempers lie under so great misery that they wish for death but it comes not and would be glad and rejoyce exceedingly if they could find the grave as Job tells you Job 3.20 21 22. Some with Job ch 7.3 4. Possess months of vanity and have wearisom nights appointed for them when they lie down they say When shall we arise and the night be gone And they are full of tossings to and fro unto the dawning of the day And again v. 13 14. saith Job When I say my Bed shall comfort me my Couch shall ease my complaint as sick people think to change their pain with changing their place then thou scarest me with dreams and terrifiest me with visions so that what with frightful dreams when sleeping and evil thoughts whilst waking the sick man takes little rest in his resting-time and finds little ease in an easie bed but now Death frees them from all pain Rev. 21.4 There shall be no more sorrow nor crying neither shall there be any more pain Death frees Believers from heats and colds from hunger and thirst Rev. 7.16 17. or any thing else that is painful to the body It is the best Physician curing them of all bodily distempers 6. From troublesome works of Calling Man at first before the fall was to labour Gen. 2.15 Adam was not to live an idle life but to imploy himself like a Gardener in pruning and dressing the trees and herbs of the Garden c. But this labour would not have been a toil but a recreation to him had he not faln into sin For weariness and sweat came as a curse upon him for the commission of sin Gen. 3.17 18 19. In the sweat of thy face shalt thou eat bread c. By sweat we understand all manner of labour whether of body or brain and this he was doom'd unto because he ate of the forbidden fruit What is Mans diet now but bread of carefulness got with the sweat of his brows what disquieting projects hath sinfull man to get worldly things what riding up and down what digging and delving toyling and moyling is there in the world some taking pains in one calling some in another and all to get oyl to maintain the lamp of life but after death there is no such working Rev. 14.13 Blessed are the dead that die in the Lord they
rest from their labours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serm. 46. Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as from troubles of condition so from labours of calling as from pain so from pains-taking Mors remedium potiùs poenae quam vindicta culpae saith St. Ambrose for a punishment was it said to man In the sweat of thy brows thou shalt eat thy bread i. e. get thy living but for his comfort was it added until thou return to the Earth for then no more toyling wearying our selves about the things of the world Our sweat aswel as our tears shall then be wiped away Death gives a Quietus est it brings to rest The body shall no longer be worn with care when laid up in the common Wardrobe of the Grave 7. From Ignorance Job 11.12 Man is born like a wild Asses Colt he is a rude and silly creature The most intelligent person may complain with Agur of his bruitishness Prov. 30.2 David compares himself to a worm Psal 22.6 which is a poor sandblind creature The best are ignorant of far more things than they know Maxima pars eorum quae scimus est minima pars eorum quae nescimus Our understanding naturally is darkned and we are alienated from the life of God through the ignorance that is in us Ephes 4.18 The Devil who was a lyar from the beginning told our first Parents Gen. 3.5 In the day ye eat thereof your eyes shall be opened and ye shall be as Gods knowing good and evil As though the Tree of Knowledge should be Eye-bright to them but alas by this means they lost their spiritual eye-sight Ever since the fall the Lamp of Reason burns dim how busie is Man to gain a little knowledge and after all his industry how staggering is he in the apprehension of Truth Even God's dear Children whilst in this world see many things darkly 1 Cor. 13.12 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things seem to be a riddle and mystery to them which they cannot unfold here they meet with Arcana Naturae Scripturae Providentiae many knots in Nature Scripture and Providence which they cannot untye but hereafter when the dust of mortality is wiped from their eyes and they placed in Heaven then shall they see face to face and know even as they are known then shall they perfectly recover their eye-sight and have the perfect use of their reason In tuo Lumine videbimus lumen In thy Light we shall see light Psal 36.9 And this Light shall be clear without any mixture of Errour 8. And lastly Death frees Believers from Death As it was with Christ the Head being raised from the dead dieth no more death hath no more dominion over him Rom. 6.9 so it is with the members being once dead they die no more Indeed while they live here they die daily 1 Cor. 15.31 for our life is in a dying condition Infancy dies in childhood childhood in youth youth in manhood manhood in old age we are never at one stay till dust return to dust But when the Righteous die then they live Rev. 21.4 There shall be no more death Mr. Hill Life-Everlasting p. 75. So that as the Greek Critick said of the Bow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name signifies life but the work was death We may say the contrary of Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Its name is Death but it brings to Life everlasting 2 Cor. 5.4 Mortality at death is swallowed up of Life I come now to the positive benefit that a Believer receiveth by death But here I may take up that doleful Query of the captivated Jews Psal 137.4 How shall we sing the Lord's song in a strange Land how should we who are but strangers and pilgrims here on Earth 1 Chron. 29.15 speak of the happiness that Believers are enstated in when this life is ended Had I the tongue of glorified Angels I could not fully express it and had you the hearts of glorified Saints ye could not fully conceive it David cryes out O how great as not able to express it is thy goodness which thou hast laid up for them that fear thee Psal 31.19 And Isaiah saith Isa 64.4 Since the beginning of the World men have not heard nor perceived by the ear neither hath the eye seen O God besides thee what he hath prepared for him that waiteth for him And St. John the beloved Disciple that lay in his Master's bosom John 13.23 and 21.20 a place near his heart thence drank deep of the heavenly wisdom tells us Nemo scit Rev. 2.17 No man knows it but he that receives it St. Paul tells us 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him Yea the same person caught up into Paradise 2 Cor. 12.4 tells us he heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable words which it is not lawful or possible for a man to utter Whatever you reade of Heaven or future happiness either in this or any other Book whatever you hear of it either from me or any other person falls infinitely short of it and you 'l confess as much when you come to Heaven As the Queen of Sheba said 1 King 10.4 5 6 7. when she had seen all Solomon's Wisdom and the House that he had built c. she said to the King It was a true report that I heard in mine own Land of thy Acts and of thy Wisdom howbeit I believed not the words until I came and mine eyes had seen it and behold the half was not told me thy Wisdom and thy Prosperity exceedeth the Fame which I heard So when a Child of God shall come to Heaven and behold a far greater than Solomon Mat. 12.42 even the Lord JESUS hee 'l find that not a quarter of the joy and glory of Heaven was told him All that we can hear speak or conceive of it is but as a drop to the main ocean Yet we who have the Light of God's Word gloriously shining amongst us cannot be altogether in darkness as to the Inheritance of the Saints in light Col. 1.12 God's little Children for so Believers are called 1 Joh. 2.12 can lisp forth something though but little concerning their Father's Kingdom To give you then a glimpse for a full sight here is impossible of the happiness that Death invests a Believer in 1. It brings to the beatifical vision and fruition of the blessed Trinity so far as a * Dr. Sclaters Fun. Serm. on 2 Tim. 4.7 8. finite being for our humane nature continues still though glorified may be capable to apprehend of that Majesty which is infinite See Mat. 5.8 John 17.24 2 Cor. 5.8 We reade Gen. 41.14 how Joseph was brought hastily out of the Dungeon and came in unto Pharaoh King of Egypt Sure I am the soul of a Believer is no
thine own flesh thy Brethren and Kinsfolk bestow thine estate on these that they may bless thee and pray for thee and let thine own hands in thy life-time be thine Executors or else others may take possession of thine Estate who may be will not thank thee or may prodigally consume it See Eccles 2.18 19. and Eccles 4.8 And Salvian tells thee the naked truth Salvian ad Eccles Cath. l. 3. p. 459. Vides extortas lachrymas simulata suspiria fictam anxietatem non optantem ut convalescas sed expectantem quando moriaris Vide defixos in te et quasi accusantes tui obitus tarditatem omnium vultus O infaelicem te ac miserrimum cujus supremum exitum tantus desiderat ac precatur numerus propinquonū Such may be heirs to thine estate that will feign grief at thy sickness and think it long till thou be dead Salv. ad Eccles Cath. lib. 4. p. 474. Therefore as the same Author saith Cum Christum egere videas cur tu facultates tuas in quibuscunque non indigentibus derelinquis Why do you not relieve Christ in his members who are in real want I end this with that of Solomon Eccles 3.12 Let a man rejoyce and do good in his life For as a worthy Divine saith It is the life of a Gift to be given in the life of the Giver Mr. Fuller in his Hist of Cambr. far better than Funeral Legacies which like Benjamin are born by the loss of a Parent for it is not so kindly Charity for men to give when they can keep no longer Thou sayest Thou hast none to bear thy Name Answ Indeed this the world looks upon as sad Numb 27.3.4 So the Widow of Tekoah in a parable complains they would slay her only son that was left and so not leave to her husband neither name nor remainder upon the earth 2 Sam. 14.6 7. And we find Absalom having no son to continue his memory erected a Pillar in the King's Dale and call'd it after his own name 2 Sam. 18.18 but it was Columna calumniae a Pillar of disgrace to mind the world there was once such a wicked man as Absalom was as Lot's wife's Pillar of Salt was a Monument of her shame But to answer the Plea 1. Consider To live in our Children is but a poor kind of survival for they may soon die and our memorial be buried in their graves But if they live long and be deboist they are monuments of shame to Parents The best way for men to immortalize their names and consecrate their memories to posterity is to erect a Pillar of virtuous deeds for Psal 112.6 The righteous shall he had in everlasting remembrance and v. 9. he hath dispersed he hath given to the poor his righteousness endureth for ever and then it follows his horn shall be exalted with honour So Isa 58.10 If thou draw out thy soul to the hungry and satisfy the afflicted soul then shall thy light rise in obscurity and thy darkness be as the noon-day Oh then if thy estate be great Exegi monumentum aere pereunius Hor. build an Hospital or repair Gods material Temple or relieve the living Temples of the holy Ghost by this means thou shalt get a good name and be remembred in future ages Thy worth shall be engraven in lasting characters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. not to be razed out by the hand of time Good men will commend thee whilst living and when dead a good report like a sweet perfume Eccles 7.1 will accompany thee to the grave so that thou shalt be buried in the odour of a good name How will people be talking of thy good works as the Widows shewed Peter the Coats and Garments which Dorcas made whilst she was with them Act. 9.39 They 'l say such a man was a good Landlord a good housekeeper a very charitable person c. As Cornelius had a good report among all the nation of the Jews for he was a devout man and one that feared God and gave much alms to the people Act. 10.2 22. compared And as man so God himself will remember such as Cornelius his prayers and alms are said to come up for a memorial before God Act. 10.4 With such sacrifices God is well pleased Heb. 13.18 see Mat. 25.34 35 c. Come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world for I was an hungred and ye gave me meat c. Thus you see virtuous men are embalmed with Renown they need not Children to eternize them nor need they any Monument and Epitaph to enoble them who live in the remembrance both of God and man 2 Consider If you belong to God your names are written in the Book of Life you are registred by God and matriculated in Heaven Phil. 4.3 Rev. 3.5 There is often mention made of such a book And it is * Mr. Attersal on Num. 1.5 p. 20. a borrowed speech from such records as are kept in a City wherein the names of Freemen are written Now it is exceeding matter of joy to have our names written there Luk. 10.20 Rejoyce because your names are written in Heaven This new name in the Book of Life is a name better then of Sons and Daughters an everlasting Name that shall not be cut off as you may see Isa 56.5 6th Apology answered Another cryes out I have had several Children but lost them all I have not one left to comfort me Answ 1. Consider Thy case is not singular thy betters by far have been in as bad a condition or worse Naomi was left of her Husband and two Sons in a strange land Ruth 1.5 Job who counted it no small part of his outward happiness to have his Children round about him Job 29.5 was sore troubled at the news of their sudden death Job 1.18 19 20. yet he did not repine and murmur v. 21 22. his Wife was left indeed but to be a cross to him the Divel made use of this rib as a Bow to shoot the Arrows of temptation at Jobs heart Job 2.9 10. But it is otherwise with thee under loss of Children thou hast possibly a good Husband or a good Wife or some other good Friend at hand who may say to thee as Elkanah to Hannah 1 Sam. 1.8 Am not I better to thee then ten Sons 2 Consider Children are no special evidences of Gods distinguishing love and favour Remember me O Lord saith David Psal 106.4 with the favour that thou bearest unto thy people God hath special favours for his peculiar people Now if Children were distinguishing evidences of his signal favour thou hast great cause to be troubled at the loss of them but indeed they are not as you may see Eccles 9.1 2. Nay wicked men oft have them in abundance Haman that boasted of the multitude of his Children Esth 5.11 had ten Sons hanged up together Est 9.13 so
of good chear that you have not lost your lives with this argument St. Paul cheared the shipwrackt persons Act. 27.22 who to lighten the Ship cast the Wheat into the Sea v. 38. Job having lost his goods he lost his health too Job 2.7 8. he was from the crown of the head to the soal of the foot all of an angry burning boyl and he is so loathsom a creature that none would come nigh him insomuch that he is fain to be his own Chirurgeon and his dressing instrument is a peice of a broken pot You might then have lost your health as well as your goods but God continues this to you 'T is mercy that you are on this side Hell Lam. 3.22 23. The damned there have a bitter cup to drink of and have nothing to sweeten it but thou still enjoyest many precious mercies to allay the bitterness of thy poor condition Sure I am great cause thou hast to give thanks but none to murmur 5. Consider A little will suffice nature Natura paucis contenta We say and that truly it is better to fill a gluttons belly then his eye his hunger then his humour Discite quà m parvo liceat producere vitam Et quantum natura petat Lucan lib. 4. Pharsal A man may live of a little May be thou hast enough to satisfie necessity though not prodigal curiosity Having then food and raiment i. e. necessaries for the preservation of your bodies be therewith content 1 Tim. 6.8 6. Consider Your life is short you are but Strangers and Pilgrimes here Psal 39.12 Heb. 11.13 1 Pet. 2.11 Parum viae quid multum viatici you have but a little way to go what need have you of much provision A traveller burdens not himself with bag and baggage a stranger is content with mean accommodations and if he have but as much money as will defray his charges till he comes home he cares for no more he knows then he shall have enough Oh Christian be content Heaven is thy home and when thou comest thither as thou shalt very shortly if thou belongest to God thou shalt inherit all things Rev. 21.7 Well then be content 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with things present as it is in the Orig. Heb. 13.5 though you have but from hand to mouth as Israel in the Wilderness thou art nearer thy journeys end then thou art aware of and if thy breath was but once stopt thou wouldest have no need of these worldly things 7. Consider It is Gods doing to bring you into this condition 1 Sam. 2.7 The Lord maketh poor and maketh rich So Prov. 22.2 The rich and poor meet together the Lord is the maker of them all He makes them not only as they are men but as poor and rich men God is the orderer of outward conditions And therefore saith Agur. Prov. 30.8 Give me neither poverty nor riches And Naomi saith I went out full and the Lord hath brought me home again empty Ruth 1.21 Cum sint omnia ditionis sacrae et nutis Dei cuncta moderentur quicquid malorum quotidiè paenarumque perferimus Lib. 8. p. 287 288. censura est divinae manus Salv. de Gub. Dei God hath placed us in this world as servants are in a great mans family all are not placed in the same office nor have all the same dyet and wages yet all are or at least should be contented So should we be content with the condition wherein God hath set us Let us like reeds bend every way with the wind of providence or let us as one saith patiently steer our course as this wind blows What if thou hast not so much as thou wouldst have yet thou hast as much as God is pleased thou shouldst have And therefore be content 8. Consider Thou hast as much as God sees good for thee Your Heavenly Father knows what you have need of Mat. 6.32 he sees what is best for you Mat. 7.11 If ye being evill know how to give good gifts unto your Children how much more shall your Father which is in Heaven give good things to them that ask him An earthly Father that loves his Child will not give it poyson or edg-tools because he knows them to be prejudicial and hurtful to him God knows what is better for us then we our selves he sees that Riches though good in themselves are not good for you but through your own corruption will prove snares and temptations to you 1 Tim. 6.9 10 11. God sees if you had more of the world you would be more worldly minded proud unthankful intemperate remiss in holy duties c. he sees this Wilderness-condition best for you who are travelling to the Heavenly Canaan Well then poor soul be content upon this consideration that God in his infinite wisdom and goodness hath alotted that to thee which he sees to be good for thee 9. Consider God can bless and sanctifie a little that it shall be better then the abundance of the wicked See Psal 37.16 A little that a righteous man hath is better than the riches of many wicked So Prov. 15.16 Better is little with the fear of the Lord then great treasure and trouble therewith It is Gods blessing that makes rich Prov. 10.22 The blessing of the Lord it maketh rich and he addeth no sorrow with it So Mat. 4.4 Man lives not by Bread alone but by every word that proceedeth out of the mouth of God It is Gods blessing that makes food to nourish us cloaths to warm us c. Oh how comfortably might men live of a little through Gods blessing if they had but thankful and contented Spirits Therefore 10. Consider If thou canst but be content with thy condition thou art rich enough Vera inopia cupiditatum copia content is the poor mans riches and discontent the rich mans poverty So that a man may be rich with a little and poor with much St. Paul who had learned the lesson of contentment Phil. 4.11 though his necessities were supplyed by the Philippians charity Phil. 2.25 yet he triumpheth as though he had all things Phil. 4.18 I have all and abound I am full having recieved from Epaphroditus the things which were sent from you c. so 2 Cor. 6.10 As having nothing yet possessing all things because they had bridled their concupiscence Omnia habit qui nihil concupiscit Sen. It may be said of such what the Spirit saith to the Angel of the Church of Smyrna Rev. 2.9 I know thy works and tribulation and poverty but thou art rich * Sphinae Philos p. 430. Faelix est non qui habit quae cupit sed qui non cupit quae non habit And as Quintilian saith Satis est divitiarum nihil amplius velle That man hath riches enough that desires no more Contentment indeed is a soveraign remedy for every malady 11. Consider Riches are troublesom unsatisfying things Eccles 1.14 Behold all is vanity and vexation of spirit Solomon had
so Isa 25.6 and 55.1 2. These and such like places signify celestial viands wherewith God feeds his people by the ministry of his blessed Word and Sacraments Hungry and thirsty souls get much refreshing by these Luk. 1.53 4. and lastly You have the rich graces of the Spirit of God which are a spiritual feast of this Christ speaks Mat. 5.6 Such as hunger and thirst after the righteousness of Christ after the gifts and graces of his blessed Spirit they are blessed and they shall be filled as at a feast So Rev. 3.20 If any man open the door of his heart and recieve Christ with his graces he hath promised to come in and sup with him They shall be merry and fully satisfied as at a feast Thus the righteous have meat to eat that the world knows not of 10. And lastly consider If you belong to God you shall ere long have better fare You may be to morrow for ought you know at the Supper of the Lamb Rev. 19.9 God as one saith is the founder of this feast and none are admitted but Friends Christ the Lamb of God will gird himself and make them to sit down to meat and will come forth and serve them Luke 12.37 What a strange expression is this Christ himself their Lord and Master will serve at the Table he who is sweetness it self will afford them his presence to serve them and to solace them Future happiness is oft in Scripture set forth under the similitude of a feast as Mat. 26.29 Mark 14.25 Luke 22.16 18 30. Mat. 8.11 so Luke 13.29 the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to sit down as at a feast or banquet but let us not dream as possibly that Pharisee did Luke 14.15 that there is eating and drinking in Heaven For glorified bodies are freed from these and the like necessities Rev. 7.16 They shall hunger no more neither thirst any more and then v. 17. The Lamb which is in the midst of the Throne shall feed them c. The Lamb of God shall be instead of meat drink apparel sleep and the like Muscul in Gen. 1.29 p. 47. In coelesti vitâ corpus futurum est sine cibo perdurare Glorified bodies shall stand in no need of any outward refreshments no more then Spirits do And therefore the Apostle tells you It is sown a natural body it is raised a Spritual body 1 Cor. 15.44 The holy Ghost then by comparing the joys of Heaven to a Feast shews that there is fulness of joy as at a Feast For as it is Psal 16.11 In thy presence is fulness of joy and at thy right hand there are pleasures for ever more Well then poor Christian that fares so hardly though it be bad with thee now it will be better with thee shortly Poor Lazaras that fared hardly here being dead is comforted Luke 16.25 and abundantly refreshed as at a feast And whereas you say you must wear mean apparel Consider for your comfort 1. Consider Thy betters have gone in worse habit then thou wearest John the Baptist had his Raiment of Camels hair and a leathern girdle about his Loins Mat. 3.4 so the Apostles 1 Cor. 4.11 We hunger and thirst and are naked so 2 Cor. 11.27 so those Worthies Heb. 11.37 They wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented Our first Parents after the fall were no better cloathed then with Leather Gen. 3.21 2. Consider Thy Garments how mean soever are gifts from God Gen. 28.20 Jacob acknowledged raiment to put on as well as bread to eat to be Gods gift God ows thee nothing thou deservest nothing It is a mercy that thou hast any thing to put on to cover thy nakedness For thy unthankfulness God might justly strip thee of all Hos 2.8 9. 3. Consider God knows mean apparel is fittest for thee Costly apparel is many times a provocation to lust 1 Tim. 2.9 It is a consumer of a great estate and so hinders works of charity It brings down Gods judgments Isa 3.16 c. Zeph. 1.8 It makes them proud usually that wear it who more proud then your great Gallants though there is little reason for it For many inferior pitiful creatures excel man in his gallantry Solomon in all his glory was not arrayed like a Lilly Mat. 6.28 29. And a poor Butter-fly as * Refin'd Courtier p. 47. one saith outvies all the artificial colours of the Court. Besides our clothes are ensigns of our sin and shame compare Gen. 2.25 with Gen. 3.21 The same Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies a garment Buxtorf Heb. lex signifies likewise sin Had it not been for sin that caused shame we had not needed apparel And therefore to be proud of it is as if a wounded man should be proud of his plaisters Well then God cloaths thee in mean apparel to prevent sin in thee 4. Consider To be desirous of rich apparel argues much vanity St. Bernard saith Vestium curiositas deformitatis mentium et morum indicium est It shews the deformed nakedness of the soul and that virtue hangs but loosly on it Attire was at first given as I told you to cover shame and sin he therefore that is desirous of apparel surely hath more sin to hide more shame to cover then other men 5. Consider God respects no man a jot the more for the richness af his outward apparel see Jam. 2.5 God hath chosen the poor of this world rich in Faith Poor Lazarus was dear to him and received into Abrahams bosom but rich Dives notwithstanding his gorgeous apparel was cast into Hell the place of torment as you read Luke 16.19 c. 6. Consider Course garments may be as useful Hos 2.9 as costly apparel Garments were given for these ends 1. To cover our nakedness Gen. 3.7 Our first Parents after the fall sewed fig leaves together poor shifts to cover their shame 2. To defend and guard the body from the injuries of the weather Garments are munimenta corporis the bodies defence and safe-guard see Gen. 3.21 Our first Parents first covering was of fig-leaves which would do them little service but God afterwards provided them such cloathing as would defend them against the offence of heat cold wind rain c. 3. To give warmth to the body Joh 31.20 and Job 37.17 4. and lastly To distinguish persons 1. In respect of sex that men may be known from women and women from men Deut. 22.5 The woman shall not wear that which pertaineth to the man nor shall a man put on a womans garment Habits of men and women have been ever diverse 2. In respect of quality and condition Conditions should thereby be distinguished as well as Sexes Clergy should by their garments be distinguished from Laity Exod. 28.2 c. Rich from Poor Prince from Peasent Master from Servant Mat. 11.8 Luke 7.25 Well then are not thy course garments as useful as more costly apparel do
for to do whatsoever thy hand and thy counsel that is power and providence determined before to be done Wicked men that kill our friends they are God's Sword or his Hand God works by them Psal 17.13 14. Old Eli saw Gods hand in the violent and untimely death of his two sons Hophni and Phineas and he took it patiently 1 Sam. 3.18 It is the Lord let him do what seems him good Say then with Job whose Children were violently cut off Job 1.21 The Lord gave and the Lord hath taken away Septuag inserts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it pleaseth the Lord so come things to pass blessed be the Name of the Lord. Another cries out 11. Apologie answered My Friend died of the Plague that loathsom disease and there was no funeral solemnity but he was carried forth like some sorry carrion and buried I know not where may be in some sorry pit and this troubles me Answ God lately in our dayes Anno Domini 1665. sent a fearfull Plague amongst us There dyed at London as appeared by the weekly Bill above eight thousand some weeks The Metropolis of this Nation hath been as it were plowed up and sown thick with dead Corpses Great pits were digged where the dead lay together as Sampson said of the slaughtered Philistines by heaps upon heaps Judg. 15.16 A sad time God knows they had Bells sadly toling People sadly sighing crying dying I believe many to this very day have sad thoughts of heart for the loss of dear friends and think they were not buried like Christians because there were no Funeral solemnities I shall therefore to chear up such answer the particulars Did your Friend dye of the noysom Pestilence for so it is called Psal 91.3 1. Consid Gods dear servants have lain under such distempers Hezekiah was sick unto death 2 Kings 20.1 Some think he had the Plague vers 7. there is mention made of his Boyl which some conceive did arise from the Plague Job laboured under a Plague sore Job 2.7 He was smitten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an angry burning Boyl insomuch that his skin was broken and became loathsom Job 7.5 So David cryes out Ps 39.10 Remove thy stroak away from me some render Plagam tuam thy Plague which is a fearful stroak from God Indeed God promiseth Psal 91.3 c. To deliver his people from the noysome Pestilence But this as other promises of outward blessings is a conditional promise God will deliver his People if he sees it makes most for his glory and his Peoples good But God sees it good for them to dye of the Plague which though a sad affliction in it self is a means to hasten their glory God sent a fearful sickness amongst the Corinthians some think it might be the Plague because they did not receive the Sacrament of the Lord's Supper with due preparation 1 Cor. 11.30 and yet they were chastened of the Lord saith the Apostle that they should not be condemned with the World v. 32. Godly Junius and his Wife died of the Plague as some report The Plague that hot burning distemper if God send it to his Children so that they dye of it like Elijah's fiery Chariot is a means to convey them more speedily to Heaven 2. Consid The Plague as all other sickness cometh by Divine Appointment See Exod. 15.26 Numb 14.12 16.46 Deut. 28.21 2 Sam. 24.14 15. Ps 39.10 The Plague is an Arrow of God's shooting a Messenger of God's sending And as the Centurion in the Gospel said to his under-Souldiers Go and he goeth Come and he cometh Do this and he doth it Mat 8.9 so God gives this Messenger charge whither it shall go how far it shall advance what execution it shall do and it faithfully obeys him Therefore say with David Ps 39.9 I was dumb and opened not my mouth he means murmuringly impatiently c. because O Lord thou didst it 3. Consid God prizeth his People let them die of what distemper soever Psal 116.15 Precious in the sight of the Lord is the death of his Saints He likes them not the worse for dying of the Plague 4. Lastly Consider They are happy let them dye of what distemper soever if they dye in God's favour Rev. 14.13 Their souls for the present are happy and at Christ's second coming their bodies shall be glorious 1 Cor. 15.43 The body though sown in dishonour is raised in glory Bodies spotted through sickness shall then be made beautiful bodies and all their deformities be done away Then shall the Righteous shine forth as the Sun in the Kingdom of their Father Mat. 13.43 For Col. 3.4 When Christ who is our life shall appear then shall these also appear with him in glory Was there no Funeral Solemnity Answ It hath been an ancient custom to attend at the Funeral of Friends De Civit. Dei lib. 11. c. 13. St. Austin saith Non contemnenda sunt abjicienda Corpora Defunctorum Bodies of deceased Friends are not slightly and contemptibly to be cast away And again he saith Antiquorum Justorum Funera curata sunt De Cura pro Mortuis Exequiae celebratae Sepultura provisa The Funerals of good men were formerly celebrated with great solemnity Abraham takes care for the Funeral of his Wife Sarah Gen. 23.3 4. And his sons Isaac and Ishmael buried him in the Cave of Machpelah where his Wife lay Gen. 25.9 10. Jacob made Joseph swear to perform his Funeral Rites Gen. 47 29 30 31. and accordingly it was done with great solemnity Gen. 50 7 8 c. So all Israel lamented Samuel and buried him 1 Sam. 25.1 And David spake it to the commendation of the men of Jabesh-Gilead those loyal and grateful Subjects that they shewed kindness to their Lord Saul and buried him honourably 2 Sam. 2.4 5 6. so Jehoida was buried honourably 2 Chron. 24.15 16. so much people accompanied the Widows son of Naim to his Burial Luke 7.12 And devout men carried Stephen to his Burial and made great Lamentation over him Act. 8.2 Our Saviour Christ who was alwayes moderate in his expences and would have the fragments gathered up that nothing might be lost John 6.12 yet admitted Mary's costly Oyntment because against his Burial Mat. 26.7 c. Indeed it is promised as a mercy to have decent Burial Job 5.26 Thus God promised Abraham that he should be buried in peace and in a good old age Gen. 15.15 And it was promised Abijah 1 King 14.12 13. that all Israel should mourn for him and bury him for he only of Jeroboam shall come to the Grave because in him there was found some good thing c. and it was accordingly performed ver 18. so the like was promised to Josiah 2 King 22.20 and he was peaceably buried though kill'd in War 2 King 23.29 30. It is a part of humane misery to be without decent Burial and it is threatned as a judgment on the Wicked
to lie unburied and dye unlamented Deut. 28.26 1 King 21.23 24. 1 King 14.11 2 Chron. 21.19 Isa 14.20 Jer. 7.33 8.2 14.16 16.4 and 22.19 Fit then it is that we attend at the Obsequies of deceased Friends not that it helps the Dead But 1. For their Honour it being a decent respect we pay to their name and memory for it is an honour to live desired and die lamented See Dr. Walker Fun. Sermon on Luke 7.12 13. 2. In Charity to the Living for their comfort and alleviating their sorrow while the burden is made lighter by many helping them to bear it John 11.31 The Jews were with Mary to comfort her at the death and burial of her Brother Lazarus Curatio Funeris conditio Sepulturae pompa Exequiarum magis vivorum solatia sunt quà m subsidia mortuorum Aug. 3. For our own advantage and encrease of Piety Eccles 7.2 3 4. 4. And lastly To testifie our faith in that great Article of the Resurrection of the Dead For if in this life onely we have hope in Christ we are of all men most miserable 1 Cor. 15.19 Now it strengthens our faith of the Resurrection when bodies of Christians are not cast away as beasts bodies are But if thy Friend wanted decent Burial if there was no Funeral-solemnity for thy comfort 1. Consid It cannot reasonably be expected that there should be Funeral-Solemnities in Pestilential-places for this would occasion further infection We read Luke 7.12 how the Widows son of Naim was carried out of the City to be buried Hinc collige Judeos Sepulchra sua habuisse non in Urbe sed extra Urbem idque tùm ob nitorem tùm ob sanitatem nè cadavera suo faetore putredine aerem inficerent Cornel. à . Lap. The Jewes buried out of the City that the Graves might not deface the comliness of their Cities nor noysome Exhalations and Vapours of the Graves infect the Air and hazard the health of the Living Great care is to be had that the Living be not infected with the Contagion of the Dead For if a living Dog be better than a dead Lion as Solomon concludes Eccles 9.4 Surely the persons of Christians that survive are more to be respected than the bodies of those that are dead Now how dangerous were it for the Living to accompany the Corps of such as dyed of the Plague how noysome to bury them there where the Living have often occasion to make their recourse so that it were incommodious to humane society to perform solemn Funeral Rites at such a time I end this with words taken out of that godly Exhortation at the end of Divine-Service appointed to be used on the Monthly-Fast during the continuance of the Plague The words are these Though it be a Christian and laudable custom to accompany the Bodies of the Dead unto the Grave and commend them in decent manner unto their rest yet seeing the end of such Assemblies as are then gathered together is by the use of Prayer and the Word preached rather to give comfort unto the Living than any benefit unto the Dead let men be advised perswaded and content that their Dead should be buried with no more company than is needful for the interring and laying them up in the Earth because the gathering together of Friends and Neighbours in so common a Contagion cannot be without present danger and hazard of their health and lives and it is verily thought that Infection by this means of meeting hath ensued unto many 2 Consid It is all one to the Dead whether their Bodies be drown'd or burnt or buried and if buried it is all one where the Grave is made for them Facilis jactura Sepulchri Lucan lib. 16. If they fail of the Burying-Place they expected the loss is not great for the Body is not sensible how it is used Neither do such Solemnities do the Dead either good or hurt Though they adde to the comfort of the Living yet not of the Dead 3 Consid What if the Body be thus used the Soul is safe if thy Friend belonged to God The Soul of man is his Darling Psal 22.20 and 35.17 If this Jewel be preserved no matter what becomes of the Cabinet 4 Consid Many of Gods dear Servants have wanted decent Burial See Psal 79.2 3. The dead Bodies of thy Servants have they given to be meat unto the Fowls of the Heaven the Flesh of thy Saints unto the Beasts of the Earth their Blood have they shed like water round about Jerusalem and there was none to bury them There was none to bury them either none that durst for fear of the enemy or so many slain by the enemy that the living sufficed not to bury the dead In persecuting times many Martyrs have been devoured of wild-beasts torn in pieces hang'd on gibbets burnt to ashes drowned c. so that they have wanted burial Moses himself a dear Servant of the Lord was buried no man knows where Deut. 34.6 5. And lastly consider The Dead in the Lord are never the worse thought of by God if without decent burial Sore Lazarus had little cost bestowed on him at his Death that found so little mercy in his Life It is said Luke 16.22 This Beggar died no mention made of his Burial yet he was carried by the Angels into Abraham's bosom which as St. Ambrose Ambros Orat. fun de obitu Valent. saith is a certain retiring-place of eternal rest Sinus Patriarcharum recessus quidam est quietis aeternae But it is said of the Rich-man that he died and was buried buried he was and probably with great pomp yet the next news we hear of him is that in Hell he lift up his eyes being in torment ver 23. Another cryes out 12. Apology answered It troubles me to think the body should lye rotting and stinking in the grave and be eaten up of wormes and be turned to dust disrobed of all amiable features so that after a few years there are but few remains of our dear friend here perhaps a scalp and there a bone c. Answer 1. Consid The Soul of thy Friend if a Child of God is in bliss whilest the Body lies in the grave that place of silence rottenness stench and corruption That the Soul dyes not with the Body these places of Scripture shew See 1 King 17.21 Elijah raising to life the Widows Son of Sareptah cryed unto the Lord and said O Lord my God I pray thee let this Childs Soul come into him again Which expression as it shews the Child was really dead and that death separates the Soul from the Body so it shews that after death the soul lives or hath a being for he said Let this Childs Soul come into him again or let it return He doth not say let a new one be made for him So Eccles 12.7 Then shall the dust return to the earth as it was and the Spirit shall return to God
who gave it So Mat. 10.28 our Saviour teacheth that the Soul cannot be kill'd though the Body be So Mat. 22.32 God is not the God of the dead yet he is said to be the God of Abraham Isaac and Jacob These Patriarchs then were alive as to their Souls You see then the Soul dyes not with the Body And if the Soul of a good man it is in bliss and happiness even in the state of separation as these places shew Luke 23.43 2 Cor. 5.1 8. Phil. 1.23 Rev. 14.13 The Body is as it were the Nest or Cage of the Soul Death disturbs this Nest opens this Cage and then the Soul that Bird of Paradise flyes away to the kingdom of Heaven Seneca Seneca ad Merc. cap. 24. could tell disconsolate Mercia Imago duntaxat filii tui periit ipse quidem aeternus meliorisque nunc status est despoliatus onexibus alienis sibi relictus That the Image only of of her Son was defaced by death and that himself was Eternal in a better state eased of his uneasie burdens and now at freedom to enjoy himself 2. Consid There is not a fitter place for the Body of thy deceased Friend than the Grave is Gen. 23.4 Give me a possession of a burying place with you saith Abraham to the Children of Heth that I may bury my dead out of my sight He would be rid of Sarah when she was dead he would have beautiful Sarah removed out of his sight he would have the Wife of his bosom laid under foot When once we are dead all beauty and glory ceaseth and we become loathsome to our best friends and the Grave is the fittest place for us 3. Consid Thy friend fares no worse than Princes do The Grave is called The house appointed for all living Job 30.23 Living men in short time become dead men and are housed there Psal 89.48 What man is he that liveth and shall not see death Shall he deliver his soul from the hand of the Grave No death will attach the greatest and the Grave be a Prison to hold their bodyes fast 4. Consid Is not the Grave a desirable place Death is a sleep and the Vault or Grave is a Dormitory or Bed for the Body to rest in See Isa 57.1 2. The Righteous that are taken away are said to enter into peace and rest in their beds Poor afflicted Saints are glad when they can find the Grave See Job desired it Job 3.13 c. and 14.13 O that thou wouldest hide me in the Grave he longed for it 5. And lastly Consid Thy Friends Body shall rise again and if he dyed in the Lord be made a glorious body The Body of man shall rise again as appears by holy Writ Deut. 32.39 1 Sam. 2.6 Job 14.7 c. Job 19.25 26 27. Isa 26.19 Ezek 37.1 5. Dan. 12.2 Joh. 11.23 24. ◠Cor. 15. The Apostle spends the longest Chapter in all his Epistles in proving the Resurrection of the Body against some in the Church of Corinth that denyed it Most of the Heathens dreamed of an everlasting Separation Nobis cum semel occidit brevis lux Nox est perpetuò una dormienda Catullus But Christians make the Resurrection of the Body an article of their Faith Manchest All mon. in contemplatio mortis immortalitatis And truly when we see as an honourable person observed worms and flyes and other creatures that spend the winter season in a kind of Death revive in the Spring when we see our selves dead every night and alive in the morning we may easily conclude and believe the Resurrection of the Body No stone great enough could be laid in the mouth of Christs Sepulchre to hinder him from rising again and nothing shall hinder the rising of God's dear servants St. Austin saith Bodyes of Believers shall be raised tantâ facilitate quantâ faelicitate with as much facility as felicity with as much ease as happiness The Body of a Believer is a pretious treasure which God locks up in the Cabinet of the Grave so much is implyed in that Phrase Job 14.13 O that thou wouldest hide me in the Grave We use to hide our choicest treasure At the great day of Judgement he will open his Cabinet and take out the Body and it shall be as good nay better than before There shall then be a new Edition of the Body in a fairer Letter more amended for Phil. 3.20 21. Our conversation is in Heaven saith the Apostle from whence we look for a Saviour the Lord Jesus Christ who shall change our vile Body that it may be fashioned like unto his glorious Body according to the working whereby he is able to subdue all things to himself The same Body shall rise again the same for substance but not for quality a change of it there shall be but 't is for the better The vile body shall be changed that it may be fashioned like unto Christs glorious body and that you should not doubt of it he tells you it is done according to the working whereby he is able to subdue all things to himself q. d. There is nothing too hard for Omnipotency to effect Your friends body though sown in corruption is raised in incorruption sown in dishonour yet raised in glory 1 Cor. 15.42 c. It shall then be a glorious body indeed for it shall be beautiful full of brightness active and nimble not stand in need of outward refreshment it shall not be subject to irksom labours afflictions and diseases it shall not dispose the soul to sin nor the soul make use of the body as a weapon to fight against God it shall be an immortal body and every part and member of it shall have as much happiness as it is capable of Such honour have all the bodies of Believers at Christ's second coming So then thy Friends Soul is not eternally divorced from his Body nor shall the Body lye for ever in the grave but at Christ's second coming which will be shortly it shall rise again and his Soul be re-united to it in a more glorious and firm contract and they shall enter together into the Kingdom of Heaven Mat. 25.34 Dr. Abbot on Jonah Lect. 15. To end this You know a Watch is taken in pieces before it be mended and things new cast are broken first So thy Friend's Body must be knockt in pieces by death and the power of the grave that it may be new cast not only in its old figure but to a better form in the day of the Resurrection Wherefore comfort one another with these words 1 Thes 4.18 With what words with those words going before vers 13 c. Whereof this is the summe that they shall rise again and be for ever with the Lord. 13th Apology answerd Another cryes out This Friend or Relation that God hath taken away was a good and useful person a very charitable man c. not only I my self but the
whole Town and Country too will have a loss of him for the streams of his goodness flowed abroad plentifully to the refreshing of many Answ Indeed the loss of a good man is a great loss if we consider 1. Good men are very scarce See Psal 12.1 Help Lord for the godly man ceaseth the faithful fail from among the children of men So Ps 14.1 2 3. The fool hath said in his heart There is no God they are corrupt they have done abominable works there is none that doth good The Lord look'd down from heaven upon the children of men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one So Rom. 3.10 c. Good men are as the shaking of an Olive tree and as the gleaning Grapes when the Vintage is done as it is Isa 24.13 So Mic. 7.1 2 3 4. The Church there complains of her small number Christ's flock is called a little flock Luke 12.32 Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little little flock They are indeed little in their own eyes little in the eyes of the world and little or few in number In God's field there are many Tares little good Corn In this great house of the World many Vessells of dishonour but few there are of honour Salvian Salvian de Gub. Dei lib. 3 pag. 87. crys out Ipsa Dei Ecclesia quae in omnibus esse debet placatrix Dei quid est aliud quà m exacerbatrix Dei aut praeter paucissimos quosdam qui mala fugiunt quid est aliud penè omnis coetus Christianorum quà m sentina vitiorum So then they can ill be spared they are so few 2. Good men are blessings to the places where and persons among whom they live See Exod. 32.9 10 14 compared God oft spared Israel at the prayer of Moses The Righteous keep off God's Judgments as these places shew Job 22.30 Prov. 29.8 Jer. 5.1 Ezek. 22.30 31. Had there been but ten righteous persons in Sodom it had not been destroyed Gen. 18.32 And God tells us he would not destroy it till righteous Lot was gone forth Gen. 19.22 And God oft-times for the sake of the Righteous removes Judgements inflicted see Psal 106.23 29 30. so Isa 65.8 It is an extraordinary case when God will not spare for the sake of Moses and Samuel Jer. 15.1 so when Noah Daniel and Job shall deliver but their own souls Ezek. 14.14 The Tares are usually spared till the Harvest for the Wheat 's sake A cursed Cham was preserved in the Ark with Noah Gen. 7.1 St. Paul saved the lives of all that sailed with him in the Ship two hundred threescore and fifteen souls see Act. 27.22 23 24 37 compared Indeed the Righteous are Conduit-pipes of Blessings the greatest Benefactors to the places where they live See what Jacob saith to Laban Gen. 30.30 It was little that thou hadst before I came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is now encreased to a multitude since my coming or according to the Original at my feet Blessings are sent to every place where the Saints feet tread So God blessed the Egyptians house for Joseph's sake Gen. 39.5 Wicked men are beholden to the Godly for their Lives Liberties estates c. In a word the Righteous are the Equites cataphracti the Chariots and horsemen of Israel 2 King 2.12 They are the glory and safety of a Nation they are instruments of doing much good by their purses prayers counsels reproofs and good example They like Lamps spend themselves for the good of others and when such Lights are extinguished by death how can we choose if we seriously consider it but be overcast with darkness and sorrow 3. And lastly The loss of a good man is great if we consider that the death of good men bodes misery It is a sad symptom or prognostication of approaching Judgments The people of Rome when they heard Germanicus was recovered of his sickness they sang it about the streets Salva Roma salva Patria salvus est Germanicus While that good man was well they thought it could not be ill with them And indeed a good man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Greg. Nazianzene Gregor Nazian Orat in laudem Patres calls him a crutch prop or pillar to support the Church when these pillars are taken away the building of frame of outward prosperity continues not long It is like Sampsons pulling down the pillars whereupon ensued a great destruction as you may read Judg. 16.29 30. A man intending to break up House removes his goods and truly God usually removes his People which are his peculiar treasure Exod. 19.5 either into some other place of the World or out of the World when he intends to leave a sinful people naked and destitute of defence and safety When Noah was housed in the Arke the storm came and the whole world save some few with him were buried in a watry winding-sheet Gen. 7. When Lot entered into Zoar the Sun was risen upon the Earth Gen. 19.23 The Sun was risen and the wicked Sodomites thought they should have had a fair day on 't but it was presently overclouded and there followed a fearful showre of fire and brimstone vers 24. Then when Lot was removed the Lord rained upon Sodom and Gomorrah brimstone and fire from the Lord out of heaven After the death of good Josiah evil ensued upon Israel 2 King 22.20 And this was a chief reason why Jeremy and others made such sad moan at the loss of that good man and ever after in their doleful Elegies made mention of his death as you see they did 2 Chron. 35.25 After the death of St Austin Hippo was sack'd by the Vandals when Luther was dead then the civil wars broke out in Germany So then as the Prophet speaks Isa 57.1 The Righteous are taken away from the Evil to come And he there complains of a peoples stupidity when they do not lay to heart the death of righteous and merciful men We should weep if not for them yet for our own sakes who may justly fear miserys coming upon us Yet we must not weep immoderately or murmur at God's handy-work To this end let us consider 1. Consid Good men must dye as well as others It is said Gen. 47.29 The time drew nigh that Israel must die The godly must of necessity dye one time or other All the Patriarchs and godly Prophets are dead Zach. 1.5 John 8.52 The Apostles and Ministers are Earthen vessels 2 Cor. 4.7 like those Pitchers of Gideon Judg. 7. they are Earthen pitchers and have a Lamp in them they are chosen Vessels to bear the name of Christ to witness to his truth Acts 9.15 but earthen pitchers still and must shortly be broken by death We are all made of the same clay Isa 64.8 And as rich gilding upon an earthen pot keeps it not from
breaking no more doth righteousness the rich workmanship of God's blessed Spirit Ephes 2.10 preserve any man from mouldring to dust Moses Joshua David Job Daniel c. are dead and gone Dorcas that woman full of God works and almsdeeds which she did fell sick and died Acts 9.36 37. Holiness is no armour of proof to keep off the dart of Death The shield of faith and brest-plate of righteousness which are able to resist the fiery darts of Satan Ephes 6.16 yet are not able to defend a man from the dart of Death The best persons are not persons priviledged from the arrest of Death that surly Sergeant 2. Consid God can raise up other good men in their stead A Phoenix may arise out of the ashes There may hopeful branches come in their stead Uno avulso non deficit alter Aureus simili frondescit virgâ—metallo Virgil. See 2 Epist of John 1st 4th verses compared That Elect Lady that worthy Matron honoured for her wealth and liberality to the poor had Children constantly professing the true Religion and living according to it who might succeed her in works of charity and piety Buxtorf floril Heb. p. 204. The Jews have a saying Quandò occidit Sol vir illustris utilis oritur Sol viz. alius similis ipsi That never doth there die any illustrious man but there is another born as bright on the same day To which they accommodate that place See Mr. Patricks Serm. on Psa 90.12 Eccles 1.5 Nay they observe further that he makes some Star or other arise before the Sun be set as Joshua began to shine before Moses his light was darkned And before Joshua went to bed Othniel the Son of Kenaz was risen up to judge Eli was not gathered to his fathers before Samuel appeared to be a most hopeful youth and among the other sex they also note that Sarah was not taken away till Rebeccah was ready to come in her stead Furthermore we find in Scripture how Elisha succeeded Elijah Eleazer Aaron Haggai and Zechary supplyed the loss of Daniel and Christ arose in John Baptists stead And hopeful Timothy in the room of Paul the aged Consider then that others as good and useful in their generations may succeed in their stead 3. Lastly consid The happiness that a good man is estated in at death The righteous like Stars though they set in one place yet they rise in another These trees of righteousness are translated into the Coelestial Paradise so that though they be not with us yet they are with God If we truly love them we cannot but congratulate their feasts of joy their rivers of pleasures their palms of victory Dr. Stuarts Cathol Divin pag. 158. Aug. Manuals c. 7 de gaudio their robes of majesty their crown of glory O vita vitalis vita sempiterna sempiternè beata ubi gaudium sine moerore requies sine labore sanitas sine languore opes sine amissione perpetuitas sine corruptione In heaven there is life indeed an eternal blessed life where there is joy without sorrow rest without labour health without sickness riches without loss everlastingness without corruption Even Balaam saw the happy condition of such as dye in the Lord which made him cry out Let me dye the death of the Righteous and let my last end be like his Numb 23.10 Let us not then weep immoderately for those from whose eyes God hath wiped away all tears Let us rejoyce in their joy as we are commanded Rom. 12.15 and not weep as though we envied their happiness Indeed we have great loss when good men are taken away but let us not look altogether upon our loss but likewise on their gain and let the one at least counterballance the other 14. And last Apology answered Another cryes out 14th Apology answerd This Friend or Relation of mine lived an openly profane wretch and he died without any shew of penitential sorrow As he lived sottishly so for ought I could see he died securely I fear he is a damned creature and this troubles me Answ This complaint usually Parents take up over their wicked Children And if Parents have the least spark of grace or true love to their Children they cannot chuse but grieve to see their Children cut off in their wicked courses Sad it is to consider that their Children should be companions with Divels that their own flesh and blood should be fuel for the fire of Hell Indeed this is just matter of humility but not of discontented sullenness mourn under it you may but you must not mourn immoderately or murmur through discontent To this end let Parents consider 1. Consid Many of Gods dear Servants have had wicked Children Our first Parents Adam and Eve as Divines generally observe had laid hold on that promise Gen. 3.15 and were renewed by faith and repentance yet they had a very wicked Son their first-born Cain was an hypocrite and a murderer Gen. 4. So Noah a just man and upright in his generation and one that walked with God Gen. 6.9 had a cursed Cham. Gen. 9.22 Abraham whom God boasts of Gen. 18.19 had a persecuting Ishmael Gen. 16.12 Gal. 4.19 Isaac a good man had Esau a prophane wretch Heb. 12.16 Jacob who wrestled with God in prayer and prevailed Gen. 32.28 had Simeon and Levi as well as Joseph and Benjamin Samuel one devoted to the Lord when he was old made his sons Judges over Israel but they walked not in his wayes but turned aside after lucre 1 Sam. 8.3 David a man after Gods own heart had not only Salomon that was beloved of God but likewise incestuous Amnon ambitious Absalom and treacherous Adonijah 1 King 1.5 Josiah that good King left wicked sons behind him Jehoahaz 2 King 23.30 31 32 and Jehoiakim vers 34 36 37. so Jer. 22.18 Many more examples might be brought out of Scripture to prove this but in a point so clear and known to be too true by daily experience let these suffice Be content then thy case is not singular Solamen miseris socios habuisse doloris 2. Consid Gods servants have been patient when God hath before their eyes cut off their children in their wickedness When Nadab and Abihu offered strange fire before the Lord by fire from the Lord as with lightning they were destroyed Livit. 10.1 2. And how doth their Father take it See vers 3. Aaron held his peace either because his grief was so great as that he could not vent himself in answerable expressions Curae leves loquuntur ingentes stupent or rather he held his peace being convinced of the justice of divine vengeance for Moses had said to Aaron This is that the Lord spake saying I will be sanctified in them that come nigh me and before all the People I will be glorified So old Eli's sons were sons of Belial they knew not the Lord 1 Sam. 2.12 though indeed being educated by their godly Father they
more for their God who now doth so much for them that they did not glorifie him more on Earth who glorifies them so much in Heaven Use 13 13. Let death of Friends put us on to get what good we can by living Friends we see they die soon We hold our Friends but durante beneplacito Dei how soon he may call for them we know not And therefore as one saith let us do with them as with some Books which we borrow let us reade them presently and take out thence profitable lessons as soon as we can for we know not how soon the owner may take them from us Books of our own lye by us and we may reade them at leisure Thus if Friends were so our own that we might have them by us at our own command we might be the more careless but in regard they are but lent us and may speedily be call'd for again It is good to improve their company whilest we have them and gather from them what may make for our profit both temporal and spiritual especially let us improve their society to our eternal advantage The old World was to blame in not being better'd by the good example of Enoch Methuselah Noah and some other few good persons that were amongst them And the wicked Sodomites to blame for not improving the society of Godly Lot to their spiritual advantage Gen. 19.7 8 9. 2 Pet. 2.5 6 7. Let the patience of good men check thy impatience their zeal thy luke-warmness their charity thy cruelty their temperance thy luxury their strictness thy loosness Yet a little while saith Christ is the Light with you walk while ye have the Light Joh. 12.35 The Light of God's Word is principally to be followed Psal 119.105 Gal. 6.16 yet the light of good Example is not to be neglected Mat. 5.16 Heb. 12.1 Walk and work by the Light of both and that with all possible speed that may be To shut up this Death silenceth the best Preachers breaks up the best Company and therefore deal with gracious Companions and faithful Guides as Elisha did by Elijah who would not leave him till he had gotten his Spirit doubled upon him 2 Kings 2. from ver 1 to 16. Or as Jacob dealt with the Angel who would not let him go until he blessed him Gen. 32.26 27 28. So let us be careful so to improve their company that before they leave us we may get a blessing from them Use 14 14. Let death of Friends mind us of our own death Eccles 7.2 It is better to go to the House of Mourning than to the House of Feasting for that is the end of all men and the living will lay it to heart The house of Feasting is apt to put out of our minds the thoughts of goodness Deut. 8.12 Job 1.5 but the house of Mourning may seriously affect the heart with good thoughts as of the greatness of God's Power who taketh away our breath Psal 104.29 and with thoughts of our own frailty and mortality for as it is said of Abel he being dead yet speaketh Heb. 11.4 So the dead corps in the house of Mourning seems to speak our inevitable mortality We may call the death of a Friend or Neighbour saith a worthy * Mr. Harrison in his Serm. on Isa 57.1 p. 42. Divine as some do the Sacrament Visibile Verbum a visible Word a Sermon teaching us our Mortality for what we are they were and what they are we may be and we know not how soon Quod tueris tu eris dost thou behold a dead corps carried forth thou shalt shortly be such an one thy self Alas Alas what is this life that we make such account of that we so much talk of It is rapidissimus cursus a tumulo ad tumulum a very swift motion from the womb of our Mother to the womb of the Earth Natures dim eye saw the shortness of it Will you hear what it is One compares it to an Herb green now See Mr. Ambroses Serm. on Gen. 47.9 and presently withering Ut Herba Solstitialis Plaut Another calls Life the Image of Death Mortis Imago Cato Another calls Man a Dream of a Shadow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar Another a shadow of Smoak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aeschyl Another compares it to Leaves on Trees soon falling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tale genus hominum quale foliorum Homer Iliad 3. Another saith Our whole life is but a point of time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch which Seneca well interprets saying Punctum est quod vivimus adhuc puncto minus The time we live is but a point yea less than a point It is but an instant for what is past we enjoy not and what is to come is uncertain so that the present instant is the time we live and that gone as soon as spoken You have heard some of the Heathens speak of the Life of Man I pray you hearken to what the holy Ghost speaks of it in Scripture Job compares it to a Weavers Shuttle Job 7.6 which being thrown by the hand of the Weaver speedily passeth from one end of the Web to the other and v. 7. compares it to the Wind that passes speedily away what more swift or uncertain than the Wind he compares it to a Shadow that passeth away Job 8.9 so doth David Psal 102.11 so doth Solomon Eccles 6.12 Job likewise compares his Life to a Post that runs or rides swiftly on the Earth to a Ship that moves swiftly on the Waters and to an Eagle hastning after her prey that moves swiftly in the Air Job 9.25 26. David compares the Life of Man to Grass * Muscul in Gen. 1. p. 13. Manè quidem floridum vesperi vero aridum and to the Flower of the Field which soon withereth and fadeth away Ps 103.15 16. So doth Moses Psal 90.5 6. So doth the Prophet Isaiah Isa 40.6 7. David likewise compares it to Smoak which is quickly dispersed Psal 102.3 He likewise compares it to an †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 palmus est mensura 4 digitorum junctorum by th Hand-breadth Psal 39.5 which is one of the shortest of measures the breadth onely of four fingers put close together Our Saviour would have us look upon our Life but as a Day Mat. 6.11 and Moses reckons by Dayes Psal 90.12 so did Jacob before him Gen. 47.9 And indeed vita nostra non est diuturna Propera vivere et singulos dies singulas vitas puta nihil interest inter diem seculum Sen. sed diurna every day is a little Map of our Life for as the poor Hireling when the day is spent goes home with his wages with him so when the day of man's life is spent with his wages about him he returns to his long-home the Grave St. Paul calls our Bodies Earthen vessels 2 Cor. 4.7 and 2 Cor. 5.1 The earthly house of this tabernacle Here the Apostle who was a
Tertullian said Nulli rei natus nisi poenitentiae That he was born for penitential sorrow All that are fitted for death are Benoni's Sons of Sorrow and their tears for sin are so many dissolved Pearls Nay they do not only weep for their own sins but likewise for the sins of others So did Ezra Nehemiah Daniel c. They endeavour to wash away those sins with a flood of tears which they cannot bear down with a stream of power Thus did David Psal 119.136 So did Isaiah Isa 6.5 And Jeremiah wisheth his eyes were a Fountain Jer. 9.1 he would have them not to drop as a Limbeck but like a Fountain send forth streams of tears to bewail the sins and miseries of the People So St. Paul could not speak of the sins of others without tears in his eyes Phil. 3.18 Now as St. Ambrose told Monica weeping for her Son Austine Impossibile est tantarum lachrymarum filium perire So may I say to those that weep for their own sins and the sins of others it is impossible they should eternally miscarry Yea Austin himself said of his Mother and other good Women Mulierculae istae lachrymis suis Coelum nobis praeripiunt when we have done all we can with our learning these Women with their tears will get Heaven before us Indeed the way to Heaven is by Weeping-Cross Jacob as you read Gen. 29. could not obtain Rachel till he had first married Leah Heaven is a beautiful place as Rachel was a beautiful person but there is no obtaining it till we have got our eyes bleared Leah-like with penitential tears To end this Christ oft went as we read in the Gospel from Bethanie to Jerusalem So a true Christian must go from the House of Sorrow to the Vision of Peace 3. Preparation for Death consists In forsaking the sins we mourn for 3. Dir. Deplorata relinquendo After you have disgorged your sin by sorrowful confession take heed you turn not again with the Dog to your former vomit 2 Pet. 2.22 which if you do it will highly aggravate your sin not at all ease you of the burthen So saith St. Austin Qui pectus suum tundit se non corriget aggravat peccata non tollit And St. Bernard saith Verus poenitens semper est in labore dolore dolet de praeteritis laborat pro futuris cavendis A true Penitent saith he is full of sorrow and care sorrowful he is for what is past careful he is for the future to avoid the sins he hath sorrowed for And St. Ambrose saith Ille vere plangit commissa qui non committit plangenda He truly lamenteth the sins he hath committed who doth not afterwards commit such things as are to be lamented We ought to renounce all sin Peccatum in deliciis as St. Bernard calls it that darling sin which lies nearest the heart According to our Saviours Precept we should pluck out a right eye and cut off a right hand i. e. Part with sins that are as near and dear unto us as the members of our body Mat. 5.29 30. Col. 3.5 Immedicabile vulnus Ense recidendum est ne pars sincera trahatur Better to part with a gangren'd Member that is offensive then endanger the whole life So it is better for you to leave your dearest sins or the occasions and incentives thereto then that the whole man should be utterly and eternally ruined by them St. * Jerom. lib. 2. Ep. 15. Jerom's counsel is to be followed Nulli parcas ut soli parcas animae Spare not lust but let it be mortified that so thy Soul may be spared for fleshly lusts war against the Soul 1 Pet. 2.11 Say not of any sin as Lot did of Zoar Gen. 19.20 Is it not a little one and my Soul shall live O my Friend there is no little God to sin against no little punishment reserved for any sin for Rom. 6.23 The wages of sin is death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not said that the wages of this or the other sin is death but of sin indefinitely i. e. of all sin of every sin of any sin Death not onely temporal but eternal too for this is chiefly here meant as it appears by the opposition to eternal life in the Text is as due to every sin lived in as wages is to him that earns it And thereupon St. Austin said Audacior est qui cum uno peccato dormit quà m qui cum septem hostibus He is fool-hardy indeed that can sleep securely in any known sin Even those sins which you count small faults become great by frequent repetition and in a short time lay Conscience waste As small expences multiplied insensibly waste a vast Revenue and therefore saith the same * Aust lib. De decem chordis Father Noli illa contemnere quia minora sunt sed cave quia plura sunt c. What your little sins as you call them want of other sins in weight they make up in number and therefore take heed of them †See Resin'd Courtier Small wounds multiplyed will let out life and a great number of narrow leaks endanger the sinking of the stateliest Ship and several minute drops of Rain swell to an overflowing deluge Ehud kill'd Eglon who was a very fat man with a Dagger of a cubit long as you may read Judg. 3.16 a long Sword could have done no more it may be not so much A Pocket-Pistol Pen-Knife or Stilletto are more dangerous many times than bigger Weapons because not discerned and so no danger is suspected Thus it is with your small sins as you are pleased to call them they are not taken notice of by you and therefore you fear no harm from them whereas indeed because undiscerned they are the more deadly Resolve then with David to refrain thy feet from every evil way Psalm 119.101 Yea to hate every fable way vers 104. Vain thoughts vers 113. as well as lying vers 163. For Jam. 2.10 Whosoever shall keep the whole Law and yet offend in one Point he is guilty of all That is say some he makes it appear that he keeps no Precept in obedience to God for if he did he would refrain from every sin as well as any sin Or according to Dr. Hammond's Paraphrase 'T is but a small excuse for you to think that this is but one transgression and therefore not considerable for obedience to God's Will is required universally to all that he commands and he that offends in one though he keep all the rest is guilty of the breach of that obedience and punishable as well as if he had broken all In vain doth any man hope for Heaven that lives in any known sin 1 John 3.3 He that hath this hope viz. of seeing God in glory vers 2. purifieth himself even as he is pure Heaven is not like your common Inns that receive all commers or like the Ark in which entred both clean and
healed of it but afterwards he felt many bad motions and sinful lusts stirring in him then he earnestly desired God to return to him the Head-ach again rather than suffer the peace of his Soul to be disquieted with those lusts So that you see bodily Pains and Diseases are sent by God to prevent or purge out sin But more particularly God sends sickness to prevent or purge out these following sins to name a few 1. Pride See 2 Cor. 12.7 Some by the Thorn in the flesh understand some extream pain as the Head-ach so Theophilact Some refer it to the Iliaca Passio or Wind in the small Guts See Mr. Leigh's Annot. on 2 Cor. 12.7 so Aquinas Some to the Gout or pain in the Stomach as Nazianzene and Basil are said to interpret it These or the like bodily Distempers may be well compared to a Thorn in the flesh because they are as painful to the body as if a Thorn or Splinter was thrust into the flesh This Thorn was sent o let out the wind of Pride Lest saith the Apostle I should be exalted above measure Job under his sores and sickness and other afflictions that God exercised him with confessed his vileness and abhord himself in Dust and Ashes Job 40.4 42.6 2. Worldly-mindedness God sends sickness to withdraw their heart and affections from things here below and to cause them to mount up and aspire more unto Heaven The best are apt to fall in love with this wretched world as Peter said Luke 9.33 Master it is good for us to be here God in sickness makes his servants willing to remove They see Riches and Friends cannot ease them of their pains and therefore they desire to be gone Phil. 1.23 and to be translated into the new Jerusalem where no Inhabitant shall say he is sick Isa 33.24 3. Security In health and prosperity the best are apt to forget God As David said Psal 30.6 7. In his prosperity I shall never be moved Lord by thy favour thou hast made my Mountain to stand strong but when God did hide his face and left him to the dangerous assaults of his Enemies or fury of some sickness then he was troubled and cryed to the Lord and pleaded with him in prayer as you may read in the following verses 8 9 10 11. When he casts his people on their backs in a sick-bed then especially they look upward 4. Insensibleness of others sufferings under sickness Most men are insensible of the sufferings of others like those voluptuous Epicures as if unconcerned in others miseries they are not affected with their Brethrens calamities Amos 6.3 4 5 6. Even the best are too too stoical herein whilst in Health not sufficiently sensible of the miseries that others lie under by reason of sickness But when God hath visited us with sickness then we pity those that lie under the same or the like sufferings The Poet Virgil brings in Dido speaking thus Non ignara mali miseris succurrere disco She being in misery did pitty those that were in misery David whom God had much exercised with sickness had learnt to pity others as you may see Psal 35.13 14. 5. Unthankfulness We do not whilst we are healthful and strong rightly prize health nor are we duly thankful for so great a mercy Carendo magis quà m fruendo We know the worth of things best by the want of them As God threatned to take away Corn and Wine and Oyl from Judah because she did not know i. e. thankfully acknowledge them to be Gods good Gifts Hos 2.8 9. So God many times deprives his People of health that they may learn to prize it the more and to improve it more to his glory when he sends it again 6. The sixth and last sin that sickness sent by God is a means to purge out or prevent is Forgetfulness of Death Jerusalem in prosperity remembred not her last end Lam. 1.9 The best of us in times of health too too seldom think of Death which made Moses cry out Deut. 32.29 O that they were wise that they understood this that they would consider their latter end God therefore sends sickness which is Ante-ambulo Mortis the fore-runner of Death to mind them that the King of Terrors is not far off they at such a time expect Death and look upon it as that which will certainly come Abel Redivivus in his life Bishop Andrews said oft in his sickness It must come once and why not here David in sickness saw the vanity of Man in his best state Psalm 39.5 Surely every man at his best state is altogether vanity Selah And vers 11. he warbles it over again on his doleful Harp Surely every man is vanity Selah So Moses under God's afflicting hand Psalm 90.7 saw the frailty of Man's life and therefore prayed vers 12. So teach us to number our dayes that we may apply our hearts unto wisdom Thus you see God sends sickness for the purging out or preventing of several sins in his People 2. The other end that God hath in such passages of his providence towards his Servants is for the tryal and exercise of their Graces Affliction is sent to try us Psal 66.10 11. Jer. 9.7 1 Pet. 4.12 It is both the Touchstone and Whet-stone of Grace A Feaver or some such like Distemper is as a fiery Tryal to try the truth of God's Graces in us and to set them awork in so much as the Apostle saith 2 Cor. 12.10 I take pleasure in infirmities for when I am weak then am I strong When he was weak in Body he was strong in Grace But more particularly God sends sickness to try and exercise these following Graces 1. Faith and Hope I put them both together for they are nigh of kin The Apostle speaks of God's suffering his People to be in heaviness through manifold temptations that is afflictions for the tryal of their Faith as you may see 1 Pet. 1.6 7. Job's Faith was seen and set awork under his sufferings Job 13.15 Though he slay me yet will I trust in him It is Faith indeed to trust in that God that seems to frown So hope is seen and set awork in a tempest It is compared to an Anchor Heb. 6.19 whose use is best seen in a storm 2. Patience In times of affliction there is matter for patience as well as faith to be exercised about Rev. 13.10 so 2 Thess 1.4 The Apostle saith Tribulation worketh Patience Rom. 5.3 He means It occasions the exercise of Patience James 5.11 Ye have heard of the Patience of Job saith Saint James Ye had not heard so much of his Patience had it not been for his sickness and such like afflictions which God exercised him with Sickness is the School of Patience 3. Love to God Jer. 2.2 I remember thee saith the Lord the kindness of thy youth the love of thine espousals when thou wentest after me in the Wilderness in a Land that was
unclean Beasts No there enters in nothing that defileth Rev. 21.27 and Rev. 22.15 see 1 Cor. 6.9 10 11. and Gal. 5.19 20 21. There is a Catalogue of sins mentioned I pray you observe them and learn to avoid them if you expect to have a better life when this is ended He that dies to sin when he lives shall live when he dies and may say upon his death-bed as Myconius said to Luther his Friend that came to visit him Dr. Boreman's Sermon on Phil. 3.20 p. 47 48. This sickness is not unto Death but unto Life for when he dies to nature he shall live with God unto all eternity Let us therefore as the Author to the Hebrews exhorts Heb. 12.1 lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us As Racers lay aside things burthensome and troublesome so do you lay aside sin which is a burthen and hinders you in your spiritual Race * See Crit. sacra in vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some say the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a casting off as a man doth a long worn sute that begins to do him discredit to wear it or rather as a man coming out of Prison having filthy rags about him and full of Vermine hurls them away into a Dunghill or Ditch and never purposeth to touch them more It is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin that doth beset us or wrap us about A Metaphor taken from a long Garment Deal with the old worn Garment of sin as Elijah did by his Mantle 2 Kings 2.13 lay it aside if ever you think to ascend to Heaven 4. Preparation for Death consists in doing good works 4. Dir. Benefaciendo Negative Holiness will not bring with it Positive Happiness Many build their hopes of future happiness upon this sandy Foundation That they are no Drunkards Whoremasters Swearers Lyars c. Because they are not guilty of open scandalous miscarrages therefore they bless themselves in their condition as the Pharisee did Luke 18.11 God I thank thee that I am not as other men are extortioners unjust adulterers or even as this Publican It is good indeed to keep our selves unspotted from the World but this is not sufficient we must do good works visit the Fatherless and Widows in their affliction This is pure Religion and undefiled before God as St. James tells us Jam. 1.27 It is not enough not to do evil but we must likewise do good Ps 34.14 Isa 1.16 17. Rom. 12.9 Sinful omissions are not to be looked upon as bare negations or privations but as breaches of a positive Law which commands the contrary so that omission of duty is as damnable as commission of sin God cursed Meroz not for fighting against the People of God but because they did not come out to their help against the Mighty Judg. 5.23 It was as true a fault in them Hag. 1.2 c. not to set up the House of God as in others to pull it down The Tree that bears not good fruit is fuel for the fire as well as the Tree that bears evil fruit Mat. 3.10 Mat. 7.19 The unprofitable Servant was cast into utter darkness not for spending but for not improving his Masters Talent Mat. 25.30 So the five foolish Virgins as you may read before vers 3. and 10. compared were shut out of doors not for abusing in wasting but for wanting of Oil So you may read afterwards in that Chapter many will be doomed to Hell because not active in works of charity vers 41 42 c. It is not said ye took away my Meat Drink and Cloaths from me but ye gave me no Meat Drink Cloathing c. therefore depart from me ye cursed into everlasting fire c. So * Luk. 16.19 Dives was cast into the place of torment non quòd abstulit aliena sed quòd non donavit sua not for robbing Greg. Hom 40. but for not relieving poor Lazarus Good works are necessary Salvation is not ordinarily obtained without them as these places shew Mat. 25.34 c. Luk. 16.9 Rom. 2.6 7 8 9 10. Gal. 6.9 10. 1 Tim. 6.18 19. Heb. 6.10 10.24 Nemo malâ morte unquam moriebatur qui libentèr opera charitatis exercuit Jerom. Bona opera sunt praedestinationis occultae indicta futurae foelicitatis is praesagia via regni Bern. Tractat. de gratia non causa regnandi Bernard Actus boni Christianae fidei quasi testes quia Christianus nisi bona opera fecerit fidem suam penitus approbare non possit Salv. Salvian de gub Dei lib. 4. p. 99. Now when I speak of good Works I do not only mean works of Charity for works of Piety and of our particular Callings are also good works Be much then in praying reading hearing meditating alms-deeds and the like To shut up this Particular we read how Jacob when he went to his own Countrey sent his Droves before him Gen. 32.16 and he followed after them Heaven is a Christians Countrey send droves of duties thither afore-hand as Prayers Meditations Affections Longings Alms-deeds c. that so when you depart this Life you may follow after them 5. Preparation for Death consists in putting on the Vertues of Christ 5. Dir. Virtutes Christi induendo You set your Watch not by the Clock but by the Sun order your motion according to that of Christ the Sun of Righteousness Christ propounds himself an Example and commands us to learn of him Mat. 11.29 1 Pet. 1.21 22. He sets himself as a Pattern for us to work by or as a Copy for us to write after I 'll name some Vertues that shined forth with greatest lustre in the Life of Christ and should likewise be conspicuous in the lives of all such as expect Salvation by him 1. There was in Christ Spiritual Wisdom Christ when he was a Child was sitting among the Doctors and was able to pose them Luke 2.46 47. He was sitting among the Doctors both hearing them and asking them questions and all that heard him were astonished at his understanding and answers Orig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were out of themselves with admiration It was beyond their understanding what they heard from him in the praeludium of his Ministry And he is said to encrease in Wisdom Luk. 4.22 ver 52. In respect of his humane nature he did so but as God he was absolutely perfect in knowledge Solomon who was the Oracle of his Age 1 Kings 4.29 30 31. was a Type of Christ in whom are hid all the Treasures of Wisdom and Knowledge Col. 2.3 A Spirit of Wisdom and Understanding of Counsel and Knowledge did rest upon him Isa 11.2 Let us resemble him in Wisdom Labour to be filled with the knowledge of God's Will in all wisdom and spiritual understanding increasing in the knowledge of God Col. 1.9 10. The New